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God is the causa immanens omnium; he is not a personal being existing apart from the universe; but himself in his own reality, he is expressed in the universe, which is his living garment. Keeping to the philosophical language of the time, Spinoza preserves the distinction between natura naturans and natura naturata.
His was a mind always in solution, which the divine order of things, as it is called, could not precipitate into any of the traditional forms of crystallization, and in which the time to come was already fermenting. The principle of growth was in the young literary hack, and he must obey it or die. His was to the last a natura naturans, never a naturata.
But it is very easy to outrun the sympathy of readers on this topic, which schoolmen called natura naturata, or nature passive. One can hardly speak directly of it without excess. It is as easy to broach in mixed companies what is called "the subject of religion."
But it is very easy to outrun the sympathy of readers on this topic, which school-men called natura naturata, or nature passive. One can hardly speak directly of it without excess. It is as easy to broach in mixed companies what is called "the subject of religion."
The Stone is an absolutely imperishable Good; but if it should be lost it is surely not the right stone. I add now first the remark of Hitchcock that the “two” things are to be regarded as an antithesis: natura naturans and natura naturata. Then there are no longer two mercuries but only one; and the sulphur, our completed subject, has become more or less a unity.
In the Science of Knowledge, it is true, this higher ground is conceived as an ethical, in the Philosophy of Nature as a physical, power, although one framed for intelligence; in the former, moreover, the natura naturata appears as the position once for all of a non-spiritual, in the latter as a progressive articulated construction, with gradually increasing intelligence.
And the Encyclopaedia man explained it. "God, as the infinite substance, with its infinity of attributes is the natura naturans. As the infinity of modes under which his attributes are manifested, he is the natura naturata." Nature naturing would be the cause, and Nature natured would be the effect. God was both.
On my Lord Crofts's Journey into Poland. On Mr. Thomas Killegrew's return from Venice; and Mr. William Murrey's from Scotland. To Sir John Mennis, being invited from Calais to Bologne to eat a pig. Natura Naturata. Sarpedon's Speech to Glaucus, in the twelfth book of Homer. Out of an Epigram of Martial. Friendship and Single Life, against Love and Marriage. On Mr.
G.H. Lewes, on 'Spinoza's Life and Works, where effect is defined as cause realised; the natura naturans conceived as natura naturata; and cause or causation is define as simply change. When, says Mr. Lewes, the change is completed, we name the result effect. It is only a matter of naming.
Therefore it is not worth while that I should waste time in refuting this absurdity. Before I go any farther, I wish here to explain or rather to recall to recollection, what we mean by natura naturans and what by natura naturata.
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